Masculine honor beliefs: Measurement and correlates

Feminist or Paternalistic: Understanding Men’s Motivations to Confront Sexism

“…Further, future research should examine if paternalistic confrontation actually perpetuates inequality. Paternalistic motivation is a way in which the masculine belief (Saucier et al, 2016) in the "duty to protect women" (Good et al, 2016) is expressed. Thus, confrontation motivated by paternalistic reasons may allow men to project the image of being non-sexist, at the same time that it reinforces their masculinity, allowing them to appear as chivalrous men.…”

Do psychologists understand honor cultures when they operationalize them?

“…To note once again, self‐report instruments exist that operationalize masculine honor differently than the HIM (e.g., Saucier et al, ) and capture other manifestations of the construct (e.g., Rodriguez Mosquera et al, ). But given their common reliance on Likert‐scale responses to honor‐related beliefs and behaviors detached from the natural fabric of cultural life, and because the conditions conducive to developing understanding are primarily discovered through knowledge of this fabric, criticisms applied to the HIM can, with due care, be extended beyond it.…”

“…More recently, a book‐length treatment on U.S. honor culture has appeared (Brown, ), and a special symposium addressing other manifestations of the construct was organized at an annual meeting of the International Association of Cross‐Cultural Psychology . Efforts to properly conceptualize and measure honor in its various forms are ongoing (e.g., Leung & Cohen, ; Pomerantz & Brown, ; Saucier et al, ; Yao, Ramirez‐Marin, Brett, Aslani, & Semnani‐Azad, ), and with respect to these activities, the present paper attempts to make a contribution in an unusual way: by interrupting them with the simple but vital question, “What does it mean to understand honor cultures?” Or, said differently, “Is operationalizing honor cultures equivalent to understanding them?” The present paper addresses the question in three ways: 1) by elucidating the concept of understanding in light of Michael Polanyi's thought, 2) bringing a heuristic tool inspired by this effort to bear on the operationalization of southern U.S. honor beliefs in the Honor Ideology for Manhood scale (HIM; Barnes, Brown, & Osterman, ), and 3) considering how the most vital dimensions of cultural life are transmitted through extended personal contacts (e.g., apprenticeships) where explicit statements of cultural beliefs are richly conditioned by individuals' tacit knowledge of their social existence.…”

Status Change Model of Interethnic Riots

“…In almost every society, male honor is considered to be quite different from female honor". The definition of male honor, as used in this paper, comes from social scientists who study the concept of honor, Donald A. Saucier, Amanda J. Stanford, Stuart S. Miller, Amanda L Martens, Alyssa K. Miller, Tucker L. Jones, Jessica L. McManus and Mason D. Burns [21] (p. 8): "the belief that male aggression is sometimes appropriate, justifiable, and even necessary as a response to provocation, especially when that provocation insults or threatens a man's manhood". The definition of manhood encompasses concepts of masculinity that are associated with courage (e.g., a man should not be afraid to fight), pride in manhood (e.g., if a man does not defend himself, he is not a very strong man), socialization (e.g., as a child you were taught that boys should always defend themselves), virtue (e.g., physical violence is the most honorable way to defend yourself), and provocation (e.g., if a man is insulted, his manhood is insulted) [21] (p. 14).…”

“…This process genders honor in that male honor embodies concepts of masculinity and female honor exemplifies concepts of femininity. The masculine qualities of male honor, as stated above, promote aggressive behavior and arouse males to defend their manhood [21]. The status change riot model contends male honor with its underlining qualities of masculinity and dignity, may be significant with regard to explaining the often-overlooked general riot finding, males participate in riots at rates that are significantly higher than females [1,2,13].…”